xvi, 306 p. : 24 cm

Includes bibliographical references (p. [285]-302) and index

Machine generated contents note: 1 Solar and lunar calendars -- 1.1 From biblical origins to the end of the Roman period: the -- rise of the lunar calendar -- 1.1.1 Biblical sources-- 1.1.2 The Hellenistic and Hasmonaean periods-- 1.1.3 Ethiopic Enoch-- 1.1.4 Slavonic Enoch-- 1.1.5 Jubilees-- 1.1.6 Qumran sources: the calendars-- 1.1.7 Qumran sources and calendrical practice-- 1.1.8 Qumran calendars and sectarianism-- 1.1.9 The first century CE and beyond: the end of the -- solar calendar-- 1.1.10 Philo of Alexandria-- 1.1.11 Josephus-- 1.1.12 Second to sixth centuries CE: literary sources. -- 1.1.13 First to sixth centuries CE: inscriptions and docu- -- ments-- 1.2 Jewish and non-Jewish calendars -- 1.2.1 The 'Jewish' calendar-- 1.2.2 Persian, Seleucid and Hasmonaean periods-- 1.2.3 Ptolemaic and early Roman Egypt-- 1.2.4 Josephus: calendars in early Roman Judaea-- 1.2.5 Babatha's archive: the spread of the solar calendar -- 1.2.6 The Jewish calendar in the Roman Empire-- 5The intercalation -- 12. Introduction -- 2.1.1 The procedure of intercalation-- 2.1.2 The 'limits' of lunisolar synchronization-- 2.1.3 The evidence-- F,2 The early period: Enoch, Qumran, and other sources -- 2.2.1 Lunisolar cycles-- 2.2.2 The rule of the equinox-- 2.3 The first century: Philo, Josephus, and epigraphic sources -- 2.3.1 Philo of Alexandria-- 2.3.2 Josephus-- 2.3.3 Passover in Jerusalem, 37 CE-- 2.3.4 The Berenike inscription-- 2.3.5 Conclusion-- 2.4 The second and third centuries -- 2.5 The fourth century: Passover and the Christian Easter -- 2.5.1 The rule of the equinox in the fourth century-- 2.5.2 From the first century to the fourth: a radical change -- 2.5.3 The 'limits' of Passover: Peter of Alexandria and -- the Sardica document-- 2.5.4 Calendrical diversity: evidence from theCouncil of -- Nicaea-- 2.6 The fourth to sixth centuries: the persistence of diversity -- 2.6.1 Justinian's decree,I-- 2.6.2 The ketubah of Antinoopolis: -- 2.6.3 The Zoar inscriptions-- 2.6.4 Conclusion-- 3 The new moon -- 3.1 Introduction -- 3.1.1 The 'new moon': some definitions. -- 31.2 Calculation and observaiion-- 3.1.3 The Jewish lunar calendar-- 3.1.4 The Magharians;-- 3.1.5 The evidence of Jewish dates-- 3.1.6 Astronomical data-- 3.1.7 Visibility and sightin of thenew moon-- 3.1.8 The conjunction. -- 3.1.9 Non-lunar factors. -- 3.2 The earlperiod the sighting of te new moon -- 3.2.1 John Ilyrcanus and Josephus-- 3.2.2 Philo of Alexandria-- 3.2.3 The Berenike inscriptions-- 3.2.4 Cestius' assault on Jerusalem, 66 CE. -- 3.2.5 Second-century sources, -- 3.3 The later period: the day of the conjunction -- 3.3.1 The Sardica document-- 3.3.2 The Catania inscription-- 3.3.3 The ketubah of Antinoopolis-- 33.34 Conclusion: the shift to the conjunction-- 3.4 The later period: the persistence of diversity -- 3.4.1 The letter of Ambrose-- 3.4.2 The Zoar inscriptions-- 3.4.3 Conclusion -- The rabbinic calendar: development and history -- 4.1 The Mishnaic calendar -- 4.1.1 The new month-- 4.1.2 The intercalation-- 4.1.3 Theory and reality-- 4.2 The Talmudic period -- 4.2.1 The empirical calendar-- 4.2.2 Calendrical rules-- 4.2.3 The fixed calendar-- 4.2.4 The Hillel tradition-- 4.2.5 The 'institution' of the fixed calendar-- 4.3 The Geonic period -- 4.3.1 Evidence of divergences from the present-day rab- -- binic calendar-- 4.3.2 The Geonic calendar(s)-- 4.3.3 The calendrical court-- 4.4 The emergence of the present-day rabbinic calendar -- 4.4.1 The present-day rabbinic calendar: an outline-- 4.4.2 The sequence of months-- 4.4.3 The rule of lo ADU-- 4.4.4 The rule of molad zaqen-- 4.4.5 The 19-year cycle-- 4.4.6 The calculation of the molad: the evidence-- 4.4,7 The origins of the present-day rabbinic molad-- Calendar and community: the emergence of the normative Jewish -- calendar -- 5.1 Why the rabbinic calendar changed: some theories -- 5.11 The persecution theory-- 5.1.2 The Christian influence theory-- 5.1.3 The scientific progress theory -- i,2 The 'one calendar' theory -- 5.2.1 'The theory in Geonic and later medieval sources -- 5.2.2 'One calendar': the Christian parallel-- 5.2.3 Unification as a rabbinic policy-- 5.3 Palestine and Babylonia: the single rabbinic community -- 5.3.1 The ideal of calendrical unanimity-- 5.3.2 Calendrical unanimity and the Babylonian commu- -- nity-- 5.3.3 Calendrical dissidence in Babylonia-- 5.3.4 Calendar prediction in Babylonia-- 5.3.5 From calendrical rules to the fixed calendar. -- 5.4 The Babylonian origins of the normative Jewish calendar -- 5.4.1 Calendrical rules in Babylonia-- 5.4.2 Calendar calculation in Babylonia-- 5.4.3 The erosion of Palestinian authority-- 5.4.4 The R. Saadya-Ben Meir controversy-- 5.4.5 The 'four parts table'-- 5.4.6 The calculation of the molad-- Appendix: The Exilarch's Letter of 835/6 CE -- References -- Index

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